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  • Title: PoSA: Foreword
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    • Activity will outlive all my other works.”
    • Steiner is being published in Switzerland. When completed, this edition will
    • be composed of approximately three hundred thirty volumes. These will
    • include some fifty volumes of his written works, and the balance will be
    • If one reads this book simply for information, one will miss its main point.
    • answers within himself, for only then will they acquire that deep significance
  • Title: PoSA: Introduction - Rudolf Steiner as a Philosopher
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    • but it will never create anything new, although the latter might be of great
    • justified here. However, the true innermost being of man will never be found
    • come to spiritual experiences, Rudolf Steiner's philosophy will still be a
    • will, as well as by our personal nature. None of these is truly free. Only
    • my own, and not the execution of the will of an authority. The urging of my
  • Title: PoSA: Preface to the Revised Edition, 1918
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    • freedom to his will, or is freedom of will an illusion arising out of his
    • inability to recognize the threads of necessity on which his will depends,
    • deep seriousness the question of free will or necessity. In this book the
    • attempt will be made to show that it is possible to attain such an insight
    • will, provided only that first the region of soul is discovered where free
    • will can unfold.
    • can become a living content of man's soul life. A theoretical answer will not
    • will not be given, but a region of experiences within the human soul will be
    • riddles, as need or destiny leads him. — It will be seen that a
    • acceptable to many who, for reasons of their own, will have nothing to do
    • drawn, will recognize as important what is attempted here. It is this: to
    • is undertaken in such a way that, for anyone able and willing to enter into
    • expressed. (Only ill-will could find in these changes occasion to suggest
  • Title: PoSA: Chapter I: The Conscious Human Deed
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    • than this one. The concept of the freedom of the human will has found
    • human will. The supposed indifferent freedom of choice has always been
    • which is the essential principle in the dogma of free will, is negated by
    • free will. The germs of all that is relevant in these arguments are to be
    • indifferent, will believe that it is absolutely free, and that it continues
    • in motion for no other reason than its own will to continue. But this is that
    • No one will deny that when the child desires milk, he is unfree, as is
    • maintains that the human will depends on two main
    • at any rate the differences between them as negligible, then their will
    • And this leads directly to the standpoint from which the facts will be
    • of the freedom of our will? And if not: With what other question must it
    • unconscious impulse, then the conscious motive will result in an action
    • will depend how we are to deal with the question of freedom as such.
    • Another phrase is: To be free means not that one is able to will what one
    • “Man can, indeed, do what he wants, but he cannot will what he wants,
    • because his will is determined by motives! He cannot will what he
    • freedom of will consist in being able to will something without reason, without
    • a motive? But what does it mean to will something, other than to have a
    • reason to do or to strive for this rather than that? To will something
    • without a reason, without a motive, would mean to will something without
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  • Title: PoSA: Chapter II: The Fundamental Urge For Knowledge
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    • later that this goal will be reached only when the task of the scientific
    • I am aware that many who have read thus far will not have found my discussion
  • Title: PoSA: Chapter III: Thinking in the Service of Understanding the World
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    • say that we cannot think as we will, but that we must think exactly as the
    • certain direction and with a definite velocity. I must wait for what will
    • non-ego, idea and will, concept and matter, force and substance, the
    • sensation, of perception, of contemplation, of feelings, of acts of will, of
    • feelings or acts of will in relation to objects. When I see an object and
    • not have the good will to place himself in this situation, then one can no
    • goodwill every normally organized person has this ability, — this
    • matter, will, the unconscious, it will get nowhere. Only when the
    • If this is what is meant by thinking, then the element of will is within
    • thinking, and so we have to do not merely with thinking, but also with the will
    • must always be willed. But this has nothing to do with the characterization of
    • that it must necessarily always be willed; the point is that everything
    • that is willed is — while being willed — surveyed by the “I” as
    • this is the nature of thinking, it appears to the observer as willed through
  • Title: PoSA: Chapter IV: The World as Perception
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    • A simple reflection will answer this question. When I stand at one end of an
    • origin of the sound, vibrating movements of its parts will be found. We
    • begins his principal work, Die Welt als Wille und Vorstellung,
    • The World as Will and Representation, with the words:
  • Title: PoSA: Chapter V: The Act of Knowing the World
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    • of its proof another. How it stands with the former will be seen later in
    • but my representation. An idealist of this kind will then either deny the
    • from the representations, science will consist in the investigation of such
    • for the existence of an I at all, then he will not ask how his
    • will grow. It will unfold leaves and blossoms. Then place the plant before
    • states, which as possibilities lay within the bud, will not be evolved; or
    • will have an incomplete picture of it.
    • will be grasped by each of the two bearers of consciousness in an individual
    • personal God, nor force, nor matter, nor idea-less will (Schopenhauer), is
    • only in man, force and matter in external things. As regards the will, it
    • which is called will. Every true act of his will is also at once and
    • unfailingly a movement of his body: he cannot will the act without
    • act of will and the action of the body are not two different conditions
    • body the “objectivity” of the will. In his opinion one feels in the actions of
    • manner in which the content of thought first appears, we will call
    • consciousness. Continued consideration will show the perception to be
    • perception, eye. Empirical science will have to establish how the nature of
    • representation will also then make it possible for us to gain a satisfactory
    • explanation of the relationship between representation and object. This will
    • Once we know what to think of the world, it will also be easy to adapt
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  • Title: PoSA: Chapter VI: The Human Individuality
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    • perceive this as a sensation of pressure. Such pressure will be perceived by
    • individualized concepts will be the man of richer practical experience. A
    • functions poorly due to clumsy sense-organs, will be no better able to
    • ourselves off from universal life. A true individuality will be one who
    • the world. His concepts link themselves to his perceptions. He will think
    • whole nature, his knowledge of things will go hand-in-hand with the
  • Title: PoSA: Chapter VII: Are There Limits to Knowledge?
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    • how they lie and move, how they lay and moved, or how they will lie and will
    • A science based on naive realism will consist in an exact description
    • year it will have vanished into nothingness. What persists is the
    • how the inferred causes will behave in other instances. Such an inference is
    • called an inductive inference. It will be necessary to modify the results
    • the relationship between concept and perception, as explained here, will put
    • concerning his relationship to the world; rather will this happen through the
    • what is apparently a non-perceptible content will always be placed into the
    • field of perceptions, and will be thought of in concepts belonging to this
    • If one avoids getting lost in abstractions, it will be recognized
    • instance of perception. The reader will gather from what has already been said,
    • but even more from what will follow, that here perception includes everything
  • Title: PoSA: Chapter VIII: The Factors of Life
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    • appears to him more important than anything else. He will believe that he
    • to its own subject. In the will, the opposite is the case. In will,
    • relation of our own self to the object. Everything in the will which is not
    • something far more real than can be reached by thinking. He sees in the will
    • the I brings about by its will represents to such a view, a process which is
    • will he has really got hold of a corner of the universal process. Whereas
    • believes that in his will he is experiencing a real process quite directly.
    • The form of existence in which the will appears to him within the self becomes
    • for him a direct principle of reality. His own will appears to him as a special
    • universal will. The will becomes the universal principle just as in mysticism
    • Philosophy of the Will (Thelism).
    • The philosophy of will can be called a science as little as can mysticism of
    • comprehension, it follows that mysticism of feeling and philosophy of will
    • perceiving, perceiving being mediated through feeling and will as individual
    • experience. According to mysticism of feeling and philosophy of will, what
    • feeling and philosophy of will are both forms of naive realism; they both
    • inconsistency of making one definite kind of perceiving (feeling or will)
    • value with inner perceptions of feeling or will.
    • Philosophy of will becomes metaphysical realism when it considers will also
    • criterion of reality. The philosophy of will as a form of metaphysical
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  • Title: PoSA: Chapter IX: The Idea of Freedom
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    • unable to see anything but shadowy copies of the perceptions, and will take
    • the perceptions to be the full reality. Further, one will build up a
    • according to his views, will call this world a world of atoms, a world of
    • will, a world of unconscious spirit, and so on. And he will not notice that
    • before him in thinking, then he will also recognize that in the perception only
    • as thinking, he will also see not a shadowy copy of some reality, but spiritual
    • in the bodily organization. And when this is recognized, one will no longer
    • will not ascribe to these forces any participation in the creating of the
    • thinking will not ascribe to the imprints in the bodily organization any
    • will be recognized if only thinking is observed without prejudice. The “I”
    • the source of will-activity. It follows from the preceding explanation that
    • an insight into the connection between thinking, conscious I, and will
    • activity can only be obtained if we first observe how will-activity issues
    • The factors to be considered in a particular act of will are the motive and
    • driving force is the will element and is directly conditioned by the human
    • which the will is determined; the driving force is the permanent source of
    • determination in the individual. A motive of will may be a pure concept or a
    • motives of will by influencing the human individual and determine him to act
    • different people to different actions. Will, therefore, does not come about
    • individual disposition of human beings. This individual disposition we will
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  • Title: PoSA: Chapter X: Philosophy of Freedom and Monism
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    • perceptible to the senses. He needs someone who will impart these motives to
    • him in a way that he can understand by means of his senses. He will let them
    • himself, then he will seek guidance from a higher power, from a divine
    • Being behind the world of phenomena. Then the impulse to action will also be
    • reason will be regarded as issuing from this Being-in-itself, which has its
    • Being wills. Eduard von Hartmann, who sees the Being-in-itself as the
    • created the world in order that through the world he will be redeemed from
    • Here man does not act because he wills, but he ought to act because it is
    • God's will to be redeemed. Just as the materialistic dualist makes man into
    • makes him into a slave of the will of the Absolute. Freedom is out of the
    • who is incapable of bringing forth moral ideas through intuition, will have to
    • free undertaking of man. Man does not have to carry out the will of some
    • Being existing beyond his reach; he carries out his own will; he does not
    • of men is nothing but the result of the separate will-activities of the
    • intuitions for his acts of will, then he individualizes a member of this
    • reality, thinking will remain merely a subjective human activity; for the one
    • unintelligible, to the second, moral life is unintelligible. Both will call
    • to existence; and if he thinks his concepts through, he will have to think
  • Title: PoSA: Chapter XII: Moral Imagination
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    • into action. But his action will belong to perceptible reality. What he brings
    • about will therefore be identical with a quite definite perceptual content.
    • The concept will be realized in a particular concrete event. As concept, it
    • will not contain this particular event. It would be related to the event
    • as used here, will be seen when compared with what is said on p. 29.]
    • necessary, our action will depend upon this knowledge. What must be
    • thinker, will not be considered here. But it should not occur to any
    • individual as a moral being in a definite sense. But never will it be possible
    • experience. The monist does not find that the nature of a will impulse, as a
    • attributed to the human will, insofar as this will brings purely ideal
    • free will”? Hamerling bases his view of free will on just this distinction
    • tautology. He says: “I can do what I want. But to say, I can will what I
    • will what he considers right. One who does something other than
    • what he wills, must be driven to it by motives which do not lie within
    • himself. Such a man is unfree in his action. Therefore, to be able to will what
    • the ability to be able to do what one is forced to will. But the latter is
    • “It is perfectly true that the will is always determined by motives, but
    • neither wish for nor imagine than the freedom to let one's will realize itself
    • will.
    • himself considers right, this he will accept only insofar as he does not
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  • Title: PoSA: Chapter XIII: The Value of Life
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    • Starting from this viewpoint, one will easily be able to indicate the
    • with regard to the world and mankind, then he will also do what is right.
    • And he will feel happy to add his share to the rest of the good in the
    • foundation not as an all-wise and all-kind Being, but as blind urge or will.
    • attained, in his view is the fundamental essence of all will. For if an aim
    • within one, and exterminate one's will. Schopenhauer's pessimism leads to
    • with blind urge (will), he can attribute the creation of the world to his
    • God's pain, which at last will end with the annihilation of all existence.
    • (the will) as such, to be a source of pain.
    • which will be ours only in the future. This pleasure is quite independent of
    • past enjoyment, at the time when the desire was still not satisfied, will
    • can do this. One way is by showing that our desires (urges, will) act
    • and therefore will not admit to ourselves that we suffer through the
    • judgment. As he is ambitious, this fundamental feature of his character will
    • self-observation. Nevertheless, his judgment will be misled. The sufferings,
    • If the ambitious person admits all this to himself, he will have to
    • determine first the qualitative value of pleasure. If I say I will compare
    • business or which can still be expected. The philosopher, too, will
    • whether or not to carry on the business of life will first demand proof that
    • perception) (cp. pp. 35 ff.). A merchant, too, will give up his business
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  • Title: PoSA: Chapter XIV: Individuality and Species
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    • constituted and his actions will be determined by the character of the
    • tribe. This is why the physiognomy and activity of the individual will
    • occupations they occupy at present, then they will hardly have it in
    • that this objection will be urged today, perhaps even more
    • developed in this book and will judge my sentences above by
    • general human qualities to decide what concrete aims an individual will set
    • world, and that other insight which we obtain from the content of his will.
    • the typical way of thinking and free from a will based on the species, there
  • Title: PoSA: The Consequences of Monism
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    • entity existing beyond the world to be experienced (an inferred God, will,
    • source of our deeds was thought to be contained in the will of the creator.
    • Not even the most subjective orthodox idealist will deny that we live within
    • Beyond; Schopenhauer's will is the power of human will made absolute.
    • Hartmann's unconscious primordial Being. composed of idea and will. is a
    • idea-world, making it the foundation of his will. Consequently, what come to
    • outside. Man will find no such foundation of existence, whose decisions he
    • his activity. If he seeks for the determining causes of his will outside the
    • world in which he lives, then his search will be in vain. When he goes
    • become deed, man must first will before it can happen. Such will then has
    • will lead man to recognize that it is inherent in his nature to progress
    • this thinking is free, then one also recognizes that sphere of the will to
    • which freedom can be ascribed. Acting human beings will consider that will as
    • spiritual perception it will not appear foreign to him, because in intuitive
    • point of view of The Philosophy of Spiritual Activity will not come to
    • will result quite naturally: the actual entry into the world of spiritual
  • Title: PoSA: First Appendix
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    • the rest of the book is of interest, but who will regard the following as
    • otherwise exist. If one simply ignores such problems, certain people will
    • and compel him to answer them. Voluntarily he will not give any opinion on
    • these points, and he will go to any length to avoid answering direct
    • questions on them, because each answer will show that as a monist his claim
    • this too much will have to answer 'one and three' instead of 'four.' —
    • their perceptual pictures they will have to say: These perceptual pictures are
  • Title: PoSA: Second Appendix
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    • nature. Of Schiller's two well-known paths, it will be the second that most
    • will to withdraw occasionally from the immediate impressions of life and
  • Title: PoSA: Inside Dust Jacket
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    • Does “freedom of the will

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